Monday, October 20, 2014

Procesion with the Relics of St Gerasimos of Cephalonia

Today the Orthodox Church commemorate St Gerasimos of Cephalonia. I had the blessing of visiting Cephalonia in 2004. The reliquary was opened so I could venerate the saint and a supplicatory service was read by the priest, in which my name was included. I will never forget the holiness that permeated the nave of the church where his relics are kept. It reminded me of Prophet Moses when he was told by the Lord, "remove your sandals from your feet because the place where you stand is holy".

The saint has the Grace to free people from demonic possession, and the afflicted are brought to his monastery from many different countries. In this video you see and hear a poor woman who is suffering. But the demons are no match for the saint.

Holy St Gerasimos, pray to God for us!

2014 Procession with the relics of St Gerasimos

Friday, October 17, 2014

Buddhism and Eastern Asceticism Compared to Orthodox Christian Asceticism by Fr Zacharias Zacharou

Lotus Flower

"It is unfortunate that there is widespread confusion, not to mention delusion, in the inexperienced, whereby the Jesus Prayer is thought to be equivalent to yoga in Buddhism, or 'transcendental meditation', and other such Eastern exotica. 

Any similarity, however, is mostly external, and any inner convergence does not rise beyond the natural 'anatomy' of the human soul. The fundamental difference between Christianity and other beliefs and practices lies in the fact that the Jesus Prayer is based on the revelation of the One true living and personal God as Holy Trinity No other path admits any possibility of a living relationship between God and the person who prays.

Eastern asceticism aims at divesting the mind of all that is relative and transitory, so that man may identify with the impersonal Absolute. This Absolute is believed to be man's original 'nature', which suffered degradation and degeneration by entering a multiform and ever-changing earth-bound life. Ascetic practice like this is, above all, centred upon the self, and is totally dependent on man's will. Its intellectual character betrays the fullness of human nature, in that it takes no account of the heart. 

Man's main struggle is to return to the anonymous Supra-personal Absolute and to be dissolved in it. He must therefore aspire to efface the soul (Atman) in order to be one with this anonymous ocean of the Suprapersonal Absolute, and in this lies its basically negative purpose.

In his struggle to divest himself of all suffering and instability connected with transient life, the eastern ascetic immerses himself in the abstract and intellectual sphere of so-called pure Existence, a negative and impersonal sphere in which no vision of God is possible, only man's vision of himself. 

There is no place for the heart in this practice. Progress in this form of asceticism depends only on one's individual will to succeed. The Upanishads do not say anywhere that pride is an obstacle to spiritual progress, or that humility is a virtue.

The positive dimension of Christian asceticism, in which self-denial leads to one's clothing with the heavenly man, to the assumption of a supernatural form of life, the Source of which is the One True, Self-revealing God, is obviously and totally absent. 

Even in its more noble expressions, the self-denial in Buddhism is only the insignificant half of the picture. In the mind's desire to return to its merely 'natural' self, it beholds its own nakedness in a 'cloud of divestiture'. But at this point there is a grave risk of obsession with itself, of its marveling at its own luminous but created beauty, and worshiping the creature more than the Creator (Rom. 1:25). The mind has by now begun to deify or idolize its self and then, according to the words of the Lord, 'the last state of that man is worse than the first' (Matt. 12:45)." from

Please continue reading here

For more on Buddhism contrasted with Orthodox Christianity go here and here.

"My scars are become noisome and corrupt in the face of my folly." Psalm 37:6

Available from C.T.O.S.

On the Scar of Penitence
by St Gregory the Great

To the discussion of the abolition of the memory of aberrations it was 
subjoined: "My scars are become noisome and corrupt in the face of
my folly." Psalm 37:6

One who corrects and laments his error draws a scar over the wound.
But when a deceived mind recalls for its pleasure the sin of which it
has already repented, the scar of penitence which had formed reverts
to festering of the wound so that evil delight has a stench after the scar
has already showed the healing of the injury with restored skin.

From 'Homilies on the Book of the Prophet Ezequiel by St Gregory
the Great'  p.488, Translated by Theodosia Tomkinson, Center for
Traditionalist Orthodox Studies, Etna CA 2008 

                                           St Gregory the Great Source

                                                St Nikolai Velimirovich   Source

St Nikolai Velimirovich in his homily for October 17 ( in the Prologue of Ochrid) writes,

"The prophet speaks of the wounds of sins that he himself committed, and from which he sensed in himself the stench of sin. As much as this acknowledgment reveals the impurity of previous sins, so is the subsequent purity of the repentant one also shown.

For as long as man follows the corrupt path of sin, he does not sense its suffocating stench; but when he withdraws from this path and sets off on the pure path of righteousness, he senses the inexpressible difference between purity and impurity, between the path of virtue and the path of vice. 

Imagine a man who has spent the night in a stinking tavern and finds himself in a garden of roses the next morning. In the former there was stench, poison, debasement of soul and body, anger, discord, and the tormenting of himself and others. In the latter is God's great sun overhead, beautiful flowers everywhere, fresh air, wondrous fragrance, serenity and health. 

Imagine this, and understand that there is an even greater difference between the path of sin and the path of God. My wounds are foul and festering. Thus the great king describes the fruits of his sinful past. Nothing is as foul as sin, nothing festers as much and nothing spreads as much as sin. The stench of bodily wounds suggests, in only a small way, the unbearable stench of a sinful soul. 

That is why every holy thing distances itself from such a soul. The pure heavenly spirits hide from such a one, and the impure spirits of Hades seek its company. Every new sin is a fresh wound on the soul; every sin is corruption and stench. How does sin arise? From my foolishness explains the prophet. A mind derailed from its divine track leads man to sin. Until the mind is cleansed, man cannot be cleansed. 

But we have the mind of Christ (I Corinthians 2:16), says the Apostle. In other words, we have a mind put back on track, as was Adam's mind before the sinful stench. Hence brethren, all Orthodox teaching on asceticism concentrates on one main point: on the mind of man; on the cleansing and correcting of the mind.

O Lord Jesus Christ, Purity and eternal Source of purity, help us to reject our foolishness; help us to reason according to Thy mind. To Thee be glory and praise forever. Amen"
The Prologue of Ochrid p.417-418, St Nikolai Velimirovich, Trans. by Fr Timothy Tepsic vol 2, Sebastian Press 2008 

Wednesday, October 15, 2014

On Slander by St Maximos the Confessor, St John Chrysostom and St Tikhon of Zadonsk


“Inasmuch as you pray with all your soul for the one who has slandered you, so much will God reveal the truth to them who have believed the slander. “
– St. Maximus the Confessor, Chapters on Love, 4.89  Source

"Wherefore, not those that are slandered, but the slanderers, have need to be anxious, and to tremble, for the former are not constrained to answer for themselves, touching the evil things which are said of them, but the latter will have to answer for the evil they have spoken, and over these impends the whole danger."
St. John Chrysostom in Homily 42 on the Gospel of Matthew 12:33

"In Consolation of a Certain Brother Made the Victim of Slander
by St. Tikhon of Zadonsk

You are enduring terrible slander, as I hear. Accept what consolation I can offer.

1. Nothing happens to us without God; therefore, the wicked tongue also attacks us by the permission of God. For this reason be patient in the face of what God has sent. God hears the slander and also knows your conscience.

2. Be consoled by this -- that you are enduring false accusation. A clear conscience is consolation. It is better to be consoled by your conscience alone, even if the whole world slanders you, than to be accused by your conscience, when the whole world heaps praises upon you. This is my choice: let everyone slander me, if only my conscience with praise me. The conscience is a reliable witness that does not lie: it says what it sees and is silent about what it does not see. It stands alone against thousands of slanderers and offers a defence and consolation and, in time, shuts the mouths of the slanderers and covers them with shame.

3. You have many comrades in this misfortune. The saints of God endured much slander, and there are many who live now and who likewise suffer the same way. You are not the only one who suffers from this; many have travelled by this path and have made it smooth for us and summon us to come by the same path. Let us follow in their footsteps, that together with them we may glorify Jesus Christ Who redeemed us. O Jesus, attract us, weak and despondent to follow Thee and Thy saints.

4. Think on this and examine your conscience; have you not ever wounded anyone with your tongue? When this happens, then slander is punished by slander, and therefore endure with thanksgiving, that the sin be chastened here, so that he who committed the sin might be shown mercy later. "When we are judged, we are chastened of the Lord, that we should not be condemned with the world," says the Apostle (1 Cor. 11:32). O Lord, chasten us here, and have mercy on us there!

5. You see how God, with His mercy, turns to good that which Satan and the evil contrive for evil. Therefore, be calm now and console yourself, and forget all vanity.

6. Learn from this not to believe the gossip of others who spread slander. Just as you hear slander against youself unexpectedly, so those concerning whom evil rumors are circulated often hear them unexpectedly, not even knowing what they are being accused of. Give thanks for this together with the prophet: "It is good for me that Thou hast humbled me" (Ps. 118:71). Read these points which I am sending, and you will discover what I mean. Work for your salvation and remember me, a sinner."

Your well-wisher,
Bishop Tikhon
Source: Orthodox Life, Volume 26, Number 6 (Nov.-Dec. 1976), pages 8-9

For more reading on slander, according to the Church Fathers, go here.

Wednesday, October 8, 2014

"Love Your Enemies" says Our Lord Jesus Christ in the Gospel According to St Luke 6:35

Judas Betrays the Master - Icon in the Church of Panagia Dexia,
Thessaloniki, Greece

Please listen to Fr Phillip Hall's video podcast, 'Come And See'
in Ancient Faith Radio. In this occasion a wonderful homily
on the words of our Lord, Love Your Enemies.

Tuesday, October 7, 2014

Guarding the Mind and the Heart by St Nicodemos the Holy Mountain, Greece

A Handbook of Spiritual Counsel by St Nicodemos of the 
Holy Mountain is available from Amazon

The word 'mind' (nous) as used by St Nicodemos in  this text, does not refer to reason, discursive thinking or logical thinking, but to the organ of the soul by which the soul can 'know', that is directly apprehend, spiritual realities; not by drawing conclusions, but directly under the inspiration of divine Grace. The Greek language makes a distinction between nous (translated as 'mind' here) which is the spiritual organ of knowledge of the soul; and diania or 'reason' the organ of knowledge of the brain through the senses and discourse. Orthodox Christian anthropology affirms that man has both organs of knowledge. Thoughts, reason and the senses can interact with the nous, both in a positive and in a negative manner, and in that way affect the heart, the spiritual center of man.

The reading of the following chapter from St Nicodemos of the Holy Mountain, should precede the reading of the Philokalia.

Section One-One Must Guard His Heart from Evil Thoughts More Than His Senses from Harmful Objects
Have you learned how to guard your external senses? Have you learned to guard also the internal and common sense of the imagination? Learn now also how to guard your heart from evil passions and thoughts. The heart is the mystical and hidden chamber of the mind or, in other words, the soul, as we said in the beginning. For, as St. Syngletike said, a ship can sink for two reasons: externally by the waves of the sea, or internally by the failure of the pumps. Thus the soul, too, can be harmed from without through physical things and from within through evil thoughts and desires that rise up in the heart.

This is the reason we must guard our senses from hedonistic and harmful objects, as well as our heart from evil thoughts and passions. It is therefore necessary to be vigilant and to guard both, for both of these may become our downfall. However, one must be more vigilant to guard his heart from evil thoughts and passions than to guard his senses from external harmful influences. 

For if we neglect our evil thoughts, they will become our downfall and perdition, much like the ship that suddenly finds itself sinking at a time of calm seas when the sailors are sleeping, because they neglected to man the pumps. We must therefore keep in mind that as the center of a wagon wheel has a certain number of spokes going out to the circumference of the circle and returning to the center where they meet, so also is the heart of man like a center where all the senses, all the powers of the body’ and all the activities of the soul are united. The heart is a center that has three aspects: It is a natural, a supernatural, and a para-natural center.

Section Two-The Heart is a Natural Center, and the Essence of the Soul is found in the Heart
The heart is a natural center. Of all the members of the body, it is the heart that is fashioned first. St. Basil said: “In the creation of animals the heart is the first to be founded by nature in accordance with the animal that must be analogous to it”. See note 1. Thus the physicians too are of the common opinion that the heart lies at the center of the chest with a slight inclination toward the left side. Thus we can say that the heart, because of the sense itself and the central place where it is found, holds a key position in relation to the whole body. 

For this reason it is not only the first to be created of all the members, but it is also the last of the organs to die. The heart is the seat, the root, the beginning, and the source of all the physical energies of the body—-generation, nurture, growth, life, sensation, emotion, desire, and the others. Also the heart is the center of all the natural energies of the soul—thought, reason, and will. 

Therefore the essence of the soul as the inner form of the body may not be contained as if in a vessel, since it is bodiless; and yet the soul, as in an organ or carriage, is found at the very core of the heart and at the very core of the most sincere and most pure spirit that intercedes between the body and the mind. Thus the essence and the power of the mind, that is the soul, is not found in the brain as an organ. Only the energy of the mind is found in the brain, as we said at first, (and never mind the newer physicists and metaphysicists who argue that the essence of the soul is found in the brain). To say this is the same as to say that the soul of growth is not originally in the root of the tree but in the branch and the fruit. The teaching of Sacred Scripture and the holy Fathers is truer than the teaching of men.

One of the newer moral philosophers has expressed excellently this position of the heart: The heart as the first of the organs and root of life is also the organ of desire and the interpreter of passions and emotions, because of its marvelous activities. The ocean has received from nature a moderate and appropriate flow, called high and low tide. providing a rest for the ocean as it flows back and forth, like a baby in a cradle. But if this ocean is blown by the cold north wind or by the warm south wind, it is no longer contained within itself, but comes and goes, sometimes rising high toward heaven and sometimes lowering itself to the abyss.

The same divine providence has given to the heart a sort of perpetual and physical motion appropriate to the nature of man that is extended and contracted by innumerable measures to interchange the breathing and to distribute the vital spirits to the whole body. Now, if the heart is troubled by the winds of passions, then by a paradoxical extension or contraction, changing the analogy of physical movement, it changes the emotions. The changes of the heart are as many as are the passions. 

It is obvious that the soul is moved first by thought and then the heart by the soul. The first is a physical movement, the second a moral one. It would be a most desirable sight to be able to look through a crystal and to see through the chest the movements of the heart as we see those of a clock. 

If the understanding accepts some subject as lovable, the heart as a whole extends itself and rushes forward to receive it. But if a subject is hated, the heart again is all contracted, drawn back, and appears to be going away. In utter joy the heart rejoices and jumps. In sadness and grief, the heart is with- drawn and apparently closed. In anger the heart is agitated and pumps the blood quickly. In fear, it is choked, struggling, and trembling. The smallest part of the ship is the rudder, but every small movement of the rudder causes the whole ship to turn on a wide circle left or right. 

Similarly every small movement of the heart, situated at the center, can cause great movements throughout the periphery of the human body: those sweet smiles and tight embraces which one does in answer to a beloved friend; the expression of abhorrence and turning away from something that is undesirable and abominable; the clapping of hands and the jumping up and down when one is pleased; the expression of sighs and laments when one is grieved; the burning sensation in the face; the turning of the eyes and the biting of the teeth in anger; the cold paleness and the terror of fear—all of these are external results of the internal movements of the heart: small at the center but great at the outer perimeter.

Section Three-The Heart Is a Supernatural Center
The heart is also a supernatural center. The supernatural grace of God which we have received through holy baptism is found in the heart-—its seat and throne. Sacred Scripture is the first witness of this. For the Lord has said: “The kingdom of God is within you” (Luke 17:11). St. Paul said: “God’s love has been poured into our hearts through the Holy Spirit which has been given to us” (Rom 5:5). Again he said: “God has sent the Spirit of his Son into our hearts, crying, ‘Abba.’ Father!’ ” (Gal 4:6). Elsewhere he said: “That according to the riches of his glory he may grant you to be strengthened with might through his Spirit in the inner man, and that Christ may dwell in your hearts through faith” (Eph 3:16). 

The holy Fathers agree with the Holy Scripture. St. Macarios said: “The heart affects the whole organism, and as soon as grace enters the place of the heart, it rules over all the members and the thoughts, for the mind and all the thoughts of the soul are there. ”2

St. Isaac wrote: “If you are pure, behold heaven is within you; and you will see in yourself the angels and their light and their Master with them.”3 Elsewhere St. Isaac wrote: “Seek to enter into your inner chamber and you will see the heavenly chamber, they are one and the same. ”4 

St. Diadochos also said: “I have learned from Sacred Scripture and from the mind of perception that before holy baptism grace prompts the soul to good externally, while Satan lies hidden in its depths. But at the hour of our rebirth in holy baptism, the devil is banished from our soul while grace enters.”5 

St. Gregory Palamas, interpreting a saying of St. Macarios: “It is necessary to look there to see if the grace of the Spirit has written any laws,” asked, “Where is there?” And he answered: “In the leading organ, in the throne of grace where the mind and all the thoughts of the soul are present, in the heart, of course.” This is the universal confession of all the Fathers and especially of the neptic Fathers.

Section Four-The Heart Is a Para-natural Center
The heart is also a para-natural, that is, an unnatural center. All the unnatural passions, all the blasphemous, proud, shameful, and evil thoughts and all the evil passions, tendencies, appetites, attempts, and consents that we have come to receive from the things of the world are born in the heart and are to be found there. All of these evils can cover over the divine grace which we received at Holy Baptism, much like the ashes covering the spark of fire, as St. Kallistos has noted. 

There in the heart are the roots and origins of all the unnatural sins, which we have committed after Holy Baptism, through evil thoughts and deeds and which we even now do and desire to do. There in the heart is also Satan, even though he is not at its core (for divine grace is at the core as St. Diadochos said above). Nevertheless, Satan is at the surface of the heart and simply around the heart, as again St. Diadochos has noted, smoking up the mind through the dampness of the body and the desires and pleasures of the flesh. Thus he is able to project, through the inner reasoning that is naturally spoken in the heart, all the passionate and improper thoughts. This situation is confirmed by Sacred 2 Scripture. The Creator of the hearts has taught us to know: “For out of the heart come evil thoughts, murder, adultery, fornication, theft, false witness, slander. These are what defile a man” (Mt 15:19). 

Again another passage: “When the unclean spirit has gone out of a man, he passes through waterless places seeking rest, but he finds none. Then he says, ‘I will return to my house from which I came.’ And when he comes, he finds it empty, swept, and put in order. Then he goes and brings with him seven other spirits more evil than himself, and they enter and dwell there; and the last state of that man becomes worse than the first” (Mt 12:43-45).

Do you hear? “They enter and dwell . . .” Where? In the heart, of course, in the inner man. The tradition of the holy Fathers confirms this word of Scripture. St. Gregory the Theologian wrote in his Homily on Baptism and in his heroic elegies: “You came to me again, O deceiver, as you planned, grazing within the depths of my heart.”6 St. Basil too wrote: “We must first of all consider it a blessing to be pure in thought. The reason is that the root of the activities of the body is the will of the heart. 

For the sin of adultery begins to burn first in the soul of the hedonist and then the corruption of the body is brought about. Therefore the Lord warned us that the things which defile us come from within” 7. 

St. John Chrysostom and generally all the Fathers agree in their interpretation of this passage from Scripture. Especially significant is the comment of St. Macarios about guarding the heart: “Enter by controlling your thoughts into your mind that is a captive and a slave of sin; detect there him who is lower than mind and deeper than your thoughts, in the so-called chambers of your soul; see there the cowering serpent that has brought death to your most vital members. The heart is indeed an incomprehensible abyss. Only when you succeed in killing this demon in your heart can you dare to take pride in being pure before God. Otherwise, humble yourself as wanting and sinful and pray to God for your hidden sins. ” 8

Saturday, October 4, 2014

The Made-up Tale of a Beggar by St John Chrysostom


The Church Fathers love the poor and have a deep compassion for them. They will stand with the destitute in their defense. St John Chrysostom writes:
" It is folly, it is madness, to fill our wardrobes full of clothes and to regard with indifference a human being, a being made in the image and likeness of God, who is naked, trembling with cold and almost unable to stand.

You say: 'But that fellow there is pretending to tremble and not to have any strength.' So what? If that poor fellow is putting it on, he is doing it because he is trapped between his own wretchedness and your cruelty. Yes, you are cruel and guilty of inhumanity. You would not have opened your heart to his destitution without his play-acting.

If it were not necessity compelling him, why should he behave in such a humiliating way just to get a bit of bread?

The made-up tale of a beggar is evidence of your inhumanity. His prayers, his begging, his complaints, his tears, his wandering all day long round the city did not secure for him the smallest amount to live on. That perhaps is the reason why he thought of acting a part.But the shame and the blame for his made-up tale falls less on him than on you.

He has in fact a right to be pitied, finding himself in such an abyss of destitution. You, on the other hand, deserve a thousand punishments for having brought him to such humiliation." 

St John Chrysostom's Commentary On the First Letter to the Corinthians

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  • Santa Biblia Antigua Version de Casiodoro De Reina Revisada por Cipriano de Valera(1602) Revision de 1960, Holman Publishers 2008
  • St John of Damascus, The Fathers of the Church series, Trans. by Frederic H. Chase, Jr., ISBN: 0-8132-0968-4
  • St Seraphim of Sarov, A Spiritual Biography by Archimandrite Lazarus Moore, ISBN: 1-880364-13-1
  • St Silouan The Athonite by Archimandrite Sophrony, ISBN 0-88141-195-7
  • St. Symeon The New Theologian, On The Mystical Life, The Ethical Discourses, Trans. by Alexander Golitzin 3 vols. ISBN: 0-88141-142-6 and - 143-4, and 144-2
  • Standing In God's Holy Fire by John A. McGuckin, ISBN: 1-57075-382-2
  • Symeon The New Theologian, The Discourses, Classics of Western Spirituality, ISBN: 0-8091-2230-8
  • Symeon The New Theologian, The Practical and Theological Discourses and The Three Theological Chapters, Trans. by Dr. Paul McGuckin, Cistercian Publications Inc. 1982
  • The Acquisition of The Holy Spirit by I.M. Kontzevitch, ISBN: 0-938635-73-5
  • The Adam Complex by Dee Pennock, ISBN: 1-880971-89-5
  • The Ascetical Homilies of Saint Isaac The Syrian, Trans. by Holy Transfiguration Monastery, ISBN: 0-913026-55-7
  • The Authentic Seal by Archimandrite Aimilianos, ISBN: 960-85603-3-0
  • The Book of Mystical Chapters, Trans. and introduced by John A. McGuckin, ISBN: 1-59030-007-6
  • The Boundless Garden by Alexandros Papadiamantis Edited by Lambros Kamperidis and Denise Harvey, ISBN 978-960-7120-23-6
  • The Church Fathers ( Ante-Nicene, Nicene and Post-Nicene Fathers, published by Hendrickson Publishers, Peabody Massachusetts, 37 vol. set
  • The Enlargement of The Heart by Archimandrite Zacharias Zacharou, ISBN 0-9774983-2-8
  • The Faith of Chosen People by St Nikolai Velimirovich, The Free Serbian Diocese of America and Canada, Grayslake, IL 1988
  • The Faith of The Saints , A Catechism by St. Nikolai Velimirovich, ISBN:1-932965-06-8
  • The Fifty Spiritual Homilies, Pseudo-Macarius, ISBN: 0-8091-0455-5
  • The Gurus, the Young Man, and Elder Paisios by Dionysios Farasiotis, ISBN: 978-1-887904-16-2
  • The Heart by Archimandrite Spyridon Logothetis, ISBN 960-86639-4-6
  • The Hidden Man of The Heart by Archimandrite Zacharias Zacharou, ISBN 978-0-9800207-1-7
  • The Holy Bible NKJV, Thomas Nelson, 1992
  • The Homilies of Saint Gregory Palamas by Christopher Veniamin, 2 vols. ISBN: 1-878997-67-X; ISBN: 1-878997-68-X
  • The Ladder of Divine Ascent by St. John Climacus Edited by Holy Transfifuration Monastery 1979, ISBN 0-943405-03-3
  • The Life of St. Anthony by St. Athanasius the Great, Eastern Orthodox Books, Willits, CA
  • The Lives of The Holy Prophets by Holy Apostles Convent, ISBN: 0944359-12-4
  • The Living Witness of the Holy Mountain by Hieromonk Alexander Golitzin, ISBN: 1-878997-48-3
  • The Luminus Eye by Sebastian Brock, ISBN: 0-87907-524-4
  • The Mind of the Orthodox Church by Metropolitan Hierotheos Vlachos, Trans. by Esther Williams, ISBN: 960-7070-39-9
  • The One Thing Needful by Archbishop Andrei of Novo- Diveevo, ISBN: 91-2927-29-1
  • The Orthodox Ethos, Studies in Orthodoxy Edited by A.J. Philippou, Hollywell Press Oxford 1964
  • The Orthodox New Testament 2 vols., Published by The Holy Apostles Convent 1999, ISBN: 0-944359-17-5 & 0-944359-14-0
  • The Philokalia, The Complete Text compiled by St Nicodemos of the Holy Mountain and St Makarios of Corinth, Trans. by G.E.H. Palmer, Phillip Sherrard and Kallistos Ware Vol 4 ISBN: 0-571-11727-9
  • The Philokalia, The Complete Text compiled by St Nicodemos of the Holy Mountain and St Makarios of Corinth, Trans. by G.E.H. Palmer, Phillip Sherrard and Kallistos Ware Vol2 ISBN: 0-571-15466-2
  • The Philokalia, The Complete Text compiled by St Nicodemos of the Holy Mountain and St Makarios of Corinth, Trans. by G.E.H. Palmer, Phillip Sherrard and Kallistos WareVol 3 ISBN: 0-571-17525-2
  • The Philokalia, The Complete Textcompiled by St Nicodemos of the Holy Mountain and St Makarios of Corinth, Trans. by G.E.H. Palmer, Phillip Sherrard and Kallistos Ware, Vol 1 ISBN: 0-571-13013-5
  • The Philokalia: Master Reference Guide Compiled by Basileios S. Stapakis, Trans by G.E.H. Palmer, Phillip Sherrard, Kallistos Ware, ISBN: 1-880971-87-9
  • The Prologue of Ohrid, Trans. by Fr. Timothy Tepsic, vol 1 ISBN: 978-0-9719505-0-4; vol 2 ISBN: 978-0-9719505-1-1
  • The Psalter Trans. by Holy Transfiguration Monastery, ISBN: 0-943405-00-9
  • The Spiritual World of St Isaac the Syrian by Bishop Hilarion Alfeyev, Cistercian Publications, Kalamazoo, Michigan 2000
  • The Way of A Pilgrim R.M. French, ISBN 345-24254-8-150
  • We Shall See Him As He Is by Archimandrite Sophrony Sakharov, ISBN 0-9512786-4-9
  • Wisdom. Let Us Attend: Job, The Fathers, and The Old Testament by Johanna Manley, ISBN: 0-9622536-4-2
  • Words of Life by Archimandrite Sophrony, Trans. by Sister Magdalen, ISBN1-874679-11-8
  • Writings from The Philokalia On Prayer of The Heart, Trans. by E. Kadloubovsky and G.E.H. Palmer, ISBN: 0-571-16393-9